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69 KiB
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61 lines
69 KiB
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<TITLE>Dictionary Info Blue Letter Bible</TITLE>
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var eastonArray = new Array ();
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eastonArray["$$T0001250"] = "<strong>Eshtaol:</strong> narrow pass or recess, a town (<a href=\"#\" onClick=\"return mV('Jos',15,33);\">Jos 15:33</a>) in the low country, the Shephelah of Judah. It was allotted to the tribe of Dan (<a href=\"#\" onClick=\"return mV('Jos',19,41);\">Jos 19:41</a>), and was one of their strongholds. Here Samson spent his boyhood, and first began to show his mighty strength; and here he was buried in the burying-place of Manoah his father (<a href=\"#\" onClick=\"return mV('Jdg',13,25);\">Jdg 13:25</a>; <a href=\"#\" onClick=\"return mV('Jdg',16,31);\">16:31</a>; <a href=\"#\" onClick=\"return mV('Jdg',18,2,8,11,12);\">18:2, 8, 11-12</a>). It is identified with the modern Yeshua, on a hill 2 miles east of Zorah. Others, however, identify it with Kustul, east of Kirjath-jearim.";
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eastonArray["$$T0001251"] = "<strong>Eshtemoa:</strong> obedience, a town in the mountains of Judah (<a href=\"#\" onClick=\"return mV('Jos',21,14);\">Jos 21:14</a>; <a href=\"#\" onClick=\"return mV('1Ch',6,57);\">1Ch 6:57</a>), which was allotted, with the land round it, to the priests. It was frequented by David and his followers during their wanderings; and he sent presents of the spoil of the Amalekites to his friends there (<a href=\"#\" onClick=\"return mV('1Sa',30,28);\">1Sa 30:28</a>). It is identified with es-Semu'a, a village about 3 1/2 miles east of Socoh, and 7 or 8 miles south of Hebron, around which there are ancient remains of the ruined city. It is the centre of the \"south country\" or Negeb. It is also called \"Eshtemoh\" (<a href=\"#\" onClick=\"return mV('Jos',15,50);\">Jos 15:50</a>).";
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eastonArray["$$T0001252"] = "<strong>Espouse:</strong> (<a href=\"#\" onClick=\"return mV('2Sa',3,14);\">2Sa 3:14</a>), to betroth. The espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people (<a href=\"#\" onClick=\"return mV('Jer',2,2);\">Jer 2:2</a>; <a href=\"#\" onClick=\"return mV('Mat',1,18);\">Mat 1:18</a>; <a href=\"#\" onClick=\"return mV('2Cr',11,2);\">2Cr 11:2</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000573');\">BETROTH</a>.)";
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eastonArray["$$T0001253"] = "<strong>Essenes:</strong> a Jewish mystical sect somewhat resembling the Pharisees. They affected great purity. They originated about B.C. 100, and disappeared from history after the destruction of Jerusalem. They are not directly mentioned in Scripture, although they may be referred to in <a href=\"#\" onClick=\"return mV('Mat',19,11,12);\">Mat 19:11-12</a>; <a href=\"#\" onClick=\"return mV('Col',2,8,18,23);\">Col 2:8, 18, 23</a>.";
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eastonArray["$$T0001254"] = "<strong>Esther:</strong> the queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (<a href=\"#\" onClick=\"return mV('Est',2,7);\">Est 2:7</a>). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at \"Shushan in the palace.\" Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this terrible catastrophe was averted. Haman was hanged on the gallows he had intended for Mordecai (<a href=\"#\" onClick=\"return mV('Est',7,'1-')\">Est 7</a>); and the Jews established an annual feast, the feast of Purim (q.v.), in memory of their wonderful deliverance. This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (B.C. 479).<br><br>Esther appears in the Bible as a \"woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since 'she obtained favour in the sight of all them that looked upon her' (<a href=\"#\" onClick=\"return mV('Est',2,15);\">Est 2:15</a>). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account.\"";
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eastonArray["$$T0001255"] = "<strong>Esther, Book of:</strong> The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion.<br><br>This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that \"though the name of God be not in it, his finger is.\" The book wonderfully exhibits the providential government of God.";
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eastonArray["$$T0001256"] = "<strong>Etam:</strong> eyrie.<br><br>(1.) A village of the tribe of Simeon (<a href=\"#\" onClick=\"return mV('1Ch',4,32);\">1Ch 4:32</a>). Into some cleft (\"top,\" A.V.,; R.V., \"cleft\") of a rock here Samson retired after his slaughter of the Philistines (<a href=\"#\" onClick=\"return mV('Jdg',15,8,11);\">Jdg 15:8, 11</a>). It was a natural stronghold. It has been identified with Beit 'Atab, west of Bethlehem, near Zorah and Eshtaol. On the crest of a rocky knoll, under the village, is a long tunnel, which may be the \"cleft\" in which Samson hid.<br><br>(2.) A city of Judah, fortified by Rehoboam (<a href=\"#\" onClick=\"return mV('2Ch',11,6);\">2Ch 11:6</a>). It was near Bethlehem and Tekoah, and some distance apparently to the north of (1). It seems to have been in the district called Nephtoah (or Netophah), where were the sources of the water from which Solomon's gardens and pleasure-grounds and pools, as well as Bethlehem and the temple, were supplied. It is now 'Ain 'Atan, at the head of the Wady Urtas, a fountain sending forth a copious supply of pure water.";
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eastonArray["$$T0001257"] = "<strong>Eternal death:</strong> The miserable fate of the wicked in hell (<a href=\"#\" onClick=\"return mV('Mat',25,46);\">Mat 25:46</a>; <a href=\"#\" onClick=\"return mV('Mar',3,29);\">Mar 3:29</a>; <a href=\"#\" onClick=\"return mV('Hbr',6,2);\">Hbr 6:2</a>; <a href=\"#\" onClick=\"return mV('2Th',1,9);\">2Th 1:9</a>; <a href=\"#\" onClick=\"return mV('Mat',18,8);\">Mat 18:8</a>; <a href=\"#\" onClick=\"return mV('Mat',25,41);\">25:41</a>; <a href=\"#\" onClick=\"return mV('Jud',1,7);\">Jud 1:7</a>). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the \"everlasting life,\" the \"eternal life\" of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express<br><br>(1) the eternal existence of God (<a href=\"#\" onClick=\"return mV('1Ti',1,17);\">1Ti 1:17</a>; <a href=\"#\" onClick=\"return mV('Rom',1,20);\">Rom 1:20</a>; <a href=\"#\" onClick=\"return mV('Rom',16,26);\">16:26</a>);<br><br>(2) of Christ (<a href=\"#\" onClick=\"return mV('Rev',1,18);\">Rev 1:18</a>);<br><br>(3) of the Holy Ghost (<a href=\"#\" onClick=\"return mV('Hbr',9,14);\">Hbr 9:14</a>); and<br><br>(4) the eternal duration of the sufferings of the lost (<a href=\"#\" onClick=\"return mV('Mat',25,46);\">Mat 25:46</a>; <a href=\"#\" onClick=\"return mV('Jud',1,6);\">Jud 1:6</a>).<br><br>Their condition after casting off the mortal body is spoken of in these expressive words: \"Fire that shall not be quenched\" (<a href=\"#\" onClick=\"return mV('Mar',9,45,46);\">Mar 9:45-46</a>), \"fire unquenchable\" (<a href=\"#\" onClick=\"return mV('Luk',3,17);\">Luk 3:17</a>), \"the worm that never dies,\" the \"bottomless pit\" (<a href=\"#\" onClick=\"return mV('Rev',9,1);\">Rev 9:1</a>), \"the smoke of their torment ascending up for ever and ever\" (<a href=\"#\" onClick=\"return mV('Rev',14,10,11);\">Rev 14:10-11</a>).<br><br>The idea that the \"second death\" (<a href=\"#\" onClick=\"return mV('Rev',20,14);\">Rev 20:14</a>) is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever.<br><br>The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life. The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and \"there remaineth no more sacrifice for sins\" (<a href=\"#\" onClick=\"return mV('Hbr',10,26,27);\">Hbr 10:26-27</a>).";
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eastonArray["$$T0001258"] = "<strong>Eternal life:</strong> This expression occurs in the Old Testament only in <a href=\"#\" onClick=\"return mV('Dan',12,2);\">Dan 12:2</a> (R.V., \"everlasting life\").<br><br>It occurs frequently in the New Testament (<a href=\"#\" onClick=\"return mV('Mat',7,14);\">Mat 7:14</a>; <a href=\"#\" onClick=\"return mV('Mat',18,8,9);\">18:8-9</a>; <a href=\"#\" onClick=\"return mV('Luk',10,28);\">Luk 10:28</a>; <a href=\"#\" onClick=\"return mV('Luk',18,18);\">Luk 18:18</a>). It comprises the whole future of the redeemed (<a href=\"#\" onClick=\"return mV('Luk',16,9);\">Luk 16:9</a>), and is opposed to \"eternal punishment\" (<a href=\"#\" onClick=\"return mV('Mat',19,29);\">Mat 19:29</a>; <a href=\"#\" onClick=\"return mV('Mat',25,46);\">25:46</a>). It is the final reward and glory into which the children of God enter (<a href=\"#\" onClick=\"return mV('1Ti',6,12,19);\">1Ti 6:12, 19</a>; <a href=\"#\" onClick=\"return mV('Rom',6,22);\">Rom 6:22</a>; <a href=\"#\" onClick=\"return mV('Gal',6,8);\">Gal 6:8</a>; <a href=\"#\" onClick=\"return mV('1Ti',1,16);\">1Ti 1:16</a>; <a href=\"#\" onClick=\"return mV('Rom',5,21);\">Rom 5:21</a>); their Sabbath of rest (<a href=\"#\" onClick=\"return mV('Hbr',4,9);\">Hbr 4:9</a>; <a href=\"#\" onClick=\"return mV('Hbr',12,22);\">Hbr 12:22</a>).<br><br>The newness of life which the believer derives from Christ (<a href=\"#\" onClick=\"return mV('Rom',6,4);\">Rom 6:4</a>) is the very essence of salvation, and hence the life of glory or the eternal life must also be theirs (<a href=\"#\" onClick=\"return mV('Rom',6,8);\">Rom 6:8</a>; <a href=\"#\" onClick=\"return mV('2Ti',2,11,12);\">2Ti 2:11-12</a>; <a href=\"#\" onClick=\"return mV('Rom',5,17,21);\">Rom 5:17, 21</a>; <a href=\"#\" onClick=\"return mV('Rom',8,30);\">8:30</a>; <a href=\"#\" onClick=\"return mV('Eph',2,5,6);\">Eph 2:5-6</a>). It is the \"gift of God in Jesus Christ our Lord\" (<a href=\"#\" onClick=\"return mV('Rom',6,23);\">Rom 6:23</a>). The life the faithful have here on earth (<a href=\"#\" onClick=\"return mV('Jhn',3,36);\">Jhn 3:36</a>; <a href=\"#\" onClick=\"return mV('Jhn',5,24);\">5:24</a>; <a href=\"#\" onClick=\"return mV('Jhn',6,47,'53-58');\">6:47, 53-58</a>) is inseparably connected with the eternal life beyond, the endless life of the future, the happy future of the saints in heaven (<a href=\"#\" onClick=\"return mV('Mat',19,16,29);\">Mat 19:16, 29</a>; <a href=\"#\" onClick=\"return mV('Mat',25,46);\">25:46</a>).";
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eastonArray["$$T0001259"] = "<strong>Etham:</strong> perhaps another name for Khetam, or \"fortress,\" on the Shur or great wall of Egypt, which extended from the Mediterranean to the Gulf of Suez. Here the Israelites made their third encampment (<a href=\"#\" onClick=\"return mV('Exd',13,20);\">Exd 13:20</a>; <a href=\"#\" onClick=\"return mV('Num',33,6);\">Num 33:6</a>). The camp was probably a little to the west of the modern town of Ismailia. Here the Israelites were commanded to change their route (<a href=\"#\" onClick=\"return mV('Exd',14,2);\">Exd 14:2</a>), and \"turn\" towards the south, and encamp before Pi-hahiroth. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001283');\">EXODUS</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0002968');\">PITHOM</a>.)";
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eastonArray["$$T0001260"] = "<strong>Ethan:</strong> firm.<br><br>(1.) \"The Ezrahite,\" distinguished for his wisdom (<a href=\"#\" onClick=\"return mV('1Ki',4,31);\">1Ki 4:31</a>). He is named as the author of the <a href=\"#\" onClick=\"return mV('Psa',89,'1-');\">89th Psalm</a>. He was of the tribe of Levi.<br><br>(2.) A Levite of the family of Merari, one of the leaders of the temple music (<a href=\"#\" onClick=\"return mV('1Ch',6,44);\">1Ch 6:44</a>; <a href=\"#\" onClick=\"return mV('1Ch',15,17,19);\">15:17, 19</a>). He was probably the same as Jeduthun. He is supposed by some to be the same also as (1).";
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eastonArray["$$T0001261"] = "<strong>Ethanim:</strong> the month of gifts, i.e., of vintage offerings; called Tisri after the Exile; corresponding to part of September and October. It was the first month of the civil year, and the seventh of the sacred year (<a href=\"#\" onClick=\"return mV('1Ki',8,2);\">1Ki 8:2</a>).";
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eastonArray["$$T0001262"] = "<strong>Eth-baal:</strong> with Baal, a king of Sidon (B.C. 940-908), father of Jezebel, who was the wife of Ahab (<a href=\"#\" onClick=\"return mV('1Ki',16,31);\">1Ki 16:31</a>). He is said to have been also a priest of Astarte, whose worship was closely allied to that of Baal, and this may account for his daughter's zeal in promoting idolatry in Israel. This marriage of Ahab was most fatal to both Israel and Judah. Dido, the founder of Carthage, was his granddaughter.";
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eastonArray["$$T0001263"] = "<strong>Ethiopia:</strong> country of burnt faces; the Greek word by which the Hebrew Cush is rendered (<a href=\"#\" onClick=\"return mV('Gen',2,13);\">Gen 2:13</a>; <a href=\"#\" onClick=\"return mV('2Ki',19,9);\">2Ki 19:9</a>; <a href=\"#\" onClick=\"return mV('Est',1,1);\">Est 1:1</a>; <a href=\"#\" onClick=\"return mV('Job',28,19);\">Job 28:19</a>; <a href=\"#\" onClick=\"return mV('Psa',68,31);\">Psa 68:31</a>; <a href=\"#\" onClick=\"return mV('Psa',87,4);\">87:4</a>), a country which lay to the south of Egypt, beginning at Syene on the First Cataract (<a href=\"#\" onClick=\"return mV('Eze',29,10);\">Eze 29:10</a>; <a href=\"#\" onClick=\"return mV('Eze',30,6);\">30:6</a>), and extending to beyond the confluence of the White and Blue Nile. It corresponds generally with what is now known as the Soudan (i.e., the land of the blacks). This country was known to the Hebrews, and is described in <a href=\"#\" onClick=\"return mV('Isa',18,1);\">Isa 18:1</a>; <a href=\"#\" onClick=\"return mV('Zep',3,10);\">Zep 3:10</a>. They carried on some commercial intercourse with it (<a href=\"#\" onClick=\"return mV('Isa',45,14);\">Isa 45:14</a>).<br><br>Its inhabitants were descendants of Ham (<a href=\"#\" onClick=\"return mV('Gen',10,6);\">Gen 10:6</a>; <a href=\"#\" onClick=\"return mV('Jer',13,23);\">Jer 13:23</a>; <a href=\"#\" onClick=\"return mV('Isa',18,2);\">Isa 18:2</a>, \"scattered and peeled,\" A.V.; but in R.V., \"tall and smooth\"). Herodotus, the Greek historian, describes them as \"the tallest and handsomest of men.\" They are frequently represented on Egyptian monuments, and they are all of the type of the true negro. As might be expected, the history of this country is interwoven with that of Egypt.<br><br>Ethiopia is spoken of in prophecy (<a href=\"#\" onClick=\"return mV('Psa',68,31);\">Psa 68:31</a>; <a href=\"#\" onClick=\"return mV('Psa',87,4);\">87:4</a>; <a href=\"#\" onClick=\"return mV('Isa',45,14);\">Isa 45:14</a>; <a href=\"#\" onClick=\"return mV('Eze',30,'4-9');\">Eze 30:4-9</a>; <a href=\"#\" onClick=\"return mV('Dan',11,43);\">Dan 11:43</a>; <a href=\"#\" onClick=\"return mV('Nah',3,'8-10');\">Nah 3:8-10</a>; <a href=\"#\" onClick=\"return mV('Hab',3,7);\">Hab 3:7</a>; <a href=\"#\" onClick=\"return mV('Zep',2,12);\">Zep 2:12</a>).";
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eastonArray["$$T0001264"] = "<strong>Ethiopian eunuch:</strong> the chief officer or prime minister of state of Candace (q.v.), queen of Ethiopia. He was converted to Christianity through the instrumentality of Philip (<a href=\"#\" onClick=\"return mV('Act',8,27);\">Act 8:27</a>). The northern portion of Ethiopia formed the kingdom of Meroe, which for a long period was ruled over by queens, and it was probably from this kingdom that the eunuch came.";
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eastonArray["$$T0001265"] = "<strong>Ethiopian woman:</strong> the wife of Moses (<a href=\"#\" onClick=\"return mV('Num',12,1);\">Num 12:1</a>). It is supposed that Zipporah, Moses' first wife (<a href=\"#\" onClick=\"return mV('Exd',2,21);\">Exd 2:21</a>), was now dead. His marriage of this \"woman\" descended from Ham gave offence to Aaron and Miriam.";
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eastonArray["$$T0001266"] = "<strong>Eunice:</strong> happily conquering, the mother of Timothy, a believing Jewess, but married to a Greek (<a href=\"#\" onClick=\"return mV('Act',16,1);\">Act 16:1</a>). She trained her son from his childhood in the knowledge of the Scriptures (<a href=\"#\" onClick=\"return mV('2Ti',3,15);\">2Ti 3:15</a>). She was distinguished by her \"unfeigned faith.\"";
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eastonArray["$$T0001267"] = "<strong>Eunuch:</strong> literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (<a href=\"#\" onClick=\"return mV('2Ki',9,32);\">2Ki 9:32</a>; <a href=\"#\" onClick=\"return mV('Est',2,3);\">Est 2:3</a>). The law of Moses excluded them from the congregation (<a href=\"#\" onClick=\"return mV('Deu',23,1);\">Deu 23:1</a>). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in <a href=\"#\" onClick=\"return mV('Mat',19,12);\">Mat 19:12</a>.";
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eastonArray["$$T0001268"] = "<strong>Euodias:</strong> a good journey, a female member of the church at Philippi. She was one who laboured much with Paul in the gospel. He exhorts her to be of one mind with Syntyche (<a href=\"#\" onClick=\"return mV('Phl',4,2);\">Phl 4:2</a>). From this it seems they had been at variance with each other.";
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eastonArray["$$T0001269"] = "<strong>Euphrates:</strong> Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush, whence Greek Euphrates, meaning \"sweet water.\" The Assyrian name means \"the stream,\" or \"the great stream.\" It is generally called in the Bible simply \"the river\" (<a href=\"#\" onClick=\"return mV('Exd',23,31);\">Exd 23:31</a>), or \"the great river\" (<a href=\"#\" onClick=\"return mV('Deu',1,7);\">Deu 1:7</a>).<br><br>The Euphrates is first mentioned in <a href=\"#\" onClick=\"return mV('Gen',2,14);\">Gen 2:14</a> as one of the rivers of Paradise. It is next mentioned in connection with the covenant which God entered into with Abraham (<a href=\"#\" onClick=\"return mV('Gen',15,18);\">15:18</a>), when he promised to his descendants the land from the river of Egypt to the river Euphrates (<a href=\"#\" onClick=\"return mV('Deu',11,24);\">Deu 11:24</a>; <a href=\"#\" onClick=\"return mV('Jos',1,4);\">Jos 1:4</a>), a covenant promise afterwards fulfilled in the extended conquests of David (<a href=\"#\" onClick=\"return mV('2Sa',8,'2-14');\">2Sa 8:2-14</a>; <a href=\"#\" onClick=\"return mV('1Ch',18,3);\">1Ch 18:3</a>; <a href=\"#\" onClick=\"return mV('1Ki',4,24);\">1Ki 4:24</a>). It was then the boundary of the kingdom to the north-east. In the ancient history of Assyria, and Babylon, and Egypt many events are recorded in which mention is made of the \"great river.\" Just as the Nile represented in prophecy the power of Egypt, so the Euphrates represented the Assyrian power (<a href=\"#\" onClick=\"return mV('Isa',8,7);\">Isa 8:7</a>; <a href=\"#\" onClick=\"return mV('Jer',2,18);\">Jer 2:18</a>).<br><br>It is by far the largest and most important of all the rivers of Western Asia. From its source in the Armenian mountains to the Persian Gulf, into which it empties itself, it has a course of about 1,700 miles. It has two sources,<br><br>(1) the Frat or Kara-su (i.e., \"the black river\"), which rises 25 miles north-east of Erzeroum; and<br><br>(2) the Muradchai (i.e., \"the river of desire\"), which rises near Ararat, on the northern slope of Ala-tagh. At Kebban Maden, 400 miles from the source of the former, and 270 from that of the latter, they meet and form the majestic stream, which is at length joined by the Tigris at Koornah, after which it is called Shat-el-Arab, which runs in a deep and broad stream for above 140 miles to the sea. It is estimated that the alluvium brought down by these rivers encroaches on the sea at the rate of about one mile in thirty years.";
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eastonArray["$$T0001270"] = "<strong>Euroclydon:</strong> south-east billow, the name of the wind which blew in the Adriatic Gulf, and which struck the ship in which Paul was wrecked on the coast of Malta (<a href=\"#\" onClick=\"return mV('Act',27,14);\">Act 27:14</a>; R.V., \"Euraquilo,\" i.e., north-east wind). It is called a \"tempestuous wind,\" i.e., as literally rendered, a \"typhonic wind,\" or a typhoon. It is the modern Gregalia or Levanter. (<a href=\"#\" onClick=\"return mV('Jon',1,4);\">Jon 1:4</a>.)";
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eastonArray["$$T0001271"] = "<strong>Eutychus:</strong> fortunate, (<a href=\"#\" onClick=\"return mV('Act',20,'9-12');\">Act 20:9-12</a>), a young man of Troas who fell through drowsiness from the open window of the third floor of the house where Paul was preaching, and was \"taken up dead.\" The lattice-work of the window being open to admit the air, the lad fell out and down to the court below. Paul restored him to life again. (<a href=\"#\" onClick=\"return mV('1Ki',17,21);\">1Ki 17:21</a>; <a href=\"#\" onClick=\"return mV('2Ki',4,34);\">2Ki 4:34</a>.)";
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eastonArray["$$T0001272"] = "<strong>Evangelist:</strong> a \"publisher of glad tidings;\" a missionary preacher of the gospel (<a href=\"#\" onClick=\"return mV('Eph',4,11);\">Eph 4:11</a>). This title is applied to Philip (<a href=\"#\" onClick=\"return mV('Act',21,8);\">Act 21:8</a>), who appears to have gone from city to city preaching the word (<a href=\"#\" onClick=\"return mV('Act',8,4,40);\">8:4, 40</a>). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. They were itinerant preachers, having it as their special function to carry the gospel to places where it was previously unknown. The writers of the four Gospels are known as the Evangelists.";
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eastonArray["$$T0001273"] = "<strong>Eve:</strong> life; living, the name given by Adam to his wife (<a href=\"#\" onClick=\"return mV('Gen',3,20);\">Gen 3:20</a>; <a href=\"#\" onClick=\"return mV('Gen',4,1);\">4:1</a>). The account of her creation is given in <a href=\"#\" onClick=\"return mV('Gen',2,21,22);\">Gen 2:21-22</a>. The Creator, by declaring that it was not good for man to be alone, and by creating for him a suitable companion, gave sanction to monogamy. The commentator Matthew Henry says: \"This companion was taken from his side to signify that she was to be dear unto him as his own flesh. Not from his head, lest she should rule over him; nor from his feet, lest he should tyrannize over her; but from his side, to denote that species of equality which is to subsist in the marriage state.\" And again, \"That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a helpmeet to her husband.\" Through the subtle temptation of the serpent she violated the commandment of God by taking of the forbidden fruit, which she gave also unto her husband (<a href=\"#\" onClick=\"return mV('1Ti',2,'13-15');\">1Ti 2:13-15</a>; <a href=\"#\" onClick=\"return mV('2Cr',11,3);\">2Cr 11:3</a>). When she gave birth to her first son, she said, \"I have gotten a man from the Lord\" (<a href=\"#\" onClick=\"return mV('Gen',4,1);\">Gen 4:1</a>). Thus she welcomed Cain, as some think, as if he had been the Promised One the \"Seed of the woman.\"";
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eastonArray["$$T0001274"] = "<strong>Evening:</strong> the period following sunset with which the Jewish day began (<a href=\"#\" onClick=\"return mV('Gen',1,5);\">Gen 1:5</a>; <a href=\"#\" onClick=\"return mV('Mar',13,35);\">Mar 13:35</a>). The Hebrews reckoned two evenings of each day, as appears from <a href=\"#\" onClick=\"return mV('Exd',16,12);\">Exd 16:12</a>; <a href=\"#\" onClick=\"return mV('Exd',30,8);\">30:8</a>; <a href=\"#\" onClick=\"return mV('Exd',12,6);\">12:6</a> (marg.); <a href=\"#\" onClick=\"return mV('Lev',23,5);\">Lev 23:5</a> (marg. R.V., \"between the two evenings\"). The \"first evening\" was that period when the sun was verging towards setting, and the \"second evening\" the moment of actual sunset. The word \"evenings\" in <a href=\"#\" onClick=\"return mV('Jer',5,6);\">Jer 5:6</a> should be \"deserts\" (marg. R.V.).";
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eastonArray["$$T0001275"] = "<strong>Everlasting:</strong> eternal, applied to God (<a href=\"#\" onClick=\"return mV('Gen',21,33);\">Gen 21:33</a>; <a href=\"#\" onClick=\"return mV('Deu',33,27);\">Deu 33:27</a>; <a href=\"#\" onClick=\"return mV('Psa',41,13);\">Psa 41:13</a>; <a href=\"#\" onClick=\"return mV('Psa',90,2);\">90:2</a>). We also read of the \"everlasting hills\" (<a href=\"#\" onClick=\"return mV('Gen',49,26);\">Gen 49:26</a>); an \"everlasting priesthood\" (<a href=\"#\" onClick=\"return mV('Exd',40,15);\">Exd 40:15</a>; <a href=\"#\" onClick=\"return mV('Num',25,13);\">Num 25:13</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001258');\">ETERNAL</a>.)";
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eastonArray["$$T0001276"] = "<strong>Evil eye:</strong> (<a href=\"#\" onClick=\"return mV('Pro',23,6);\">Pro 23:6</a>), figuratively, the envious or covetous. (<a href=\"#\" onClick=\"return mV('Deu',15,9);\">Deu 15:9</a>; <a href=\"#\" onClick=\"return mV('Mat',20,15);\">Mat 20:15</a>.)";
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eastonArray["$$T0001277"] = "<strong>Evil-merodach:</strong> Merodach's man, the son and successor of Nebuchadnezzar, king of Babylon (<a href=\"#\" onClick=\"return mV('2Ki',25,27);\">2Ki 25:27</a>; <a href=\"#\" onClick=\"return mV('Jer',52,31,34);\">Jer 52:31, 34</a>). He seems to have reigned but two years (B.C. 562-560). Influenced probably by Daniel, he showed kindness to Jehoiachin, who had been a prisoner in Babylon for thirty-seven years. He released him, and \"spoke kindly to him.\" He was murdered by Nergal-sharezer=Neriglissar, his brother-in-law, who succeeded him (<a href=\"#\" onClick=\"return mV('Jer',39,3,13);\">Jer 39:3, 13</a>).";
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eastonArray["$$T0001278"] = "<strong>Evil-speaking:</strong> is expressly forbidden (<a href=\"#\" onClick=\"return mV('Tts',3,2);\">Tts 3:2</a>; <a href=\"#\" onClick=\"return mV('Jam',4,11);\">Jam 4:11</a>), and severe punishments are denounced against it (<a href=\"#\" onClick=\"return mV('1Cr',5,11);\">1Cr 5:11</a>; <a href=\"#\" onClick=\"return mV('1Cr',6,10);\">6:10</a>). It is spoken of also with abhorrence (<a href=\"#\" onClick=\"return mV('Psa',15,3);\">Psa 15:3</a>; <a href=\"#\" onClick=\"return mV('Pro',18,6,7);\">Pro 18:6-7</a>), and is foreign to the whole Christian character and the example of Christ.";
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eastonArray["$$T0001279"] = "<strong>Example:</strong> of Christ (<a href=\"#\" onClick=\"return mV('1Pe',2,21);\">1Pe 2:21</a>; <a href=\"#\" onClick=\"return mV('Jhn',13,15);\">Jhn 13:15</a>); of pastors to their flocks (<a href=\"#\" onClick=\"return mV('Phl',3,17);\">Phl 3:17</a>; <a href=\"#\" onClick=\"return mV('2Th',3,9);\">2Th 3:9</a>; <a href=\"#\" onClick=\"return mV('1Ti',4,12);\">1Ti 4:12</a>; <a href=\"#\" onClick=\"return mV('1Pe',5,3);\">1Pe 5:3</a>); of the Jews as a warning (<a href=\"#\" onClick=\"return mV('Hbr',4,11);\">Hbr 4:11</a>); of the prophets as suffering affliction (<a href=\"#\" onClick=\"return mV('Jam',5,10);\">Jam 5:10</a>).";
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eastonArray["$$T0001280"] = "<strong>Executioner:</strong> (<a href=\"#\" onClick=\"return mV('Mar',6,27);\">Mar 6:27</a>). Instead of the Greek word, Mark here uses a Latin word, speculator, which literally means \"a scout,\" \"a spy,\" and at length came to denote one of the armed bodyguard of the emperor. Herod Antipas, in imitation of the emperor, had in attendance on him a company of speculatores. They were sometimes employed as executioners, but this was a mere accident of their office. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002421');\">MARK, GOSPEL OF</a>.)";
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eastonArray["$$T0001281"] = "<strong>Exercise, bodily:</strong> (<a href=\"#\" onClick=\"return mV('1Ti',4,8);\">1Ti 4:8</a>). An ascetic mortification of the flesh and denial of personal gratification (<a href=\"#\" onClick=\"return mV('Col',2,23);\">Col 2:23</a>) to which some sects of the Jews, especially the Essenes, attached importance.";
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eastonArray["$$T0001282"] = "<strong>Exile:</strong><br><br>(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (<a href=\"#\" onClick=\"return mV('2Ki',15,29);\">2Ki 15:29</a>; <a href=\"#\" onClick=\"return mV('Isa',10,5,6);\">Isa 10:5-6</a>) a part of the inhabitants of Galilee and of Gilead (B.C. 741).<br><br>After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (<a href=\"#\" onClick=\"return mV('2Ki',17,6);\">2Ki 17:6</a>; <a href=\"#\" onClick=\"return mV('2Ki',18,9);\">18:9</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,26);\">1Ch 5:26</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001909');\">ISRAEL, KINGDOM OF</a>.)<br><br>(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (<a href=\"#\" onClick=\"return mV('Jer',25,1);\">Jer 25:1</a>), invaded Judah, and carried away some royal youths, including Daniel and his companions (B.C. 606), together with the sacred vessels of the temple (<a href=\"#\" onClick=\"return mV('2Ch',36,7);\">2Ch 36:7</a>; <a href=\"#\" onClick=\"return mV('Dan',1,2);\">Dan 1:2</a>). In B.C. 598 (<a href=\"#\" onClick=\"return mV('Jer',52,28);\">Jer 52:28</a>; <a href=\"#\" onClick=\"return mV('2Ki',24,12);\">2Ki 24:12</a>), in the beginning of Jehoiachin's reign (<a href=\"#\" onClick=\"return mV('2Ki',24,8);\">2Ki 24:8</a>), Nebuchadnezzar carried away captive 3,023 eminent Jews, including the king (<a href=\"#\" onClick=\"return mV('2Ch',36,10);\">2Ch 36:10</a>), with his family and officers (<a href=\"#\" onClick=\"return mV('2Ki',24,12);\">2Ki 24:12</a>), and a large number of warriors (<a href=\"#\" onClick=\"return mV('2Ki',24,16);\">16</a>), with very many persons of note (<a href=\"#\" onClick=\"return mV('2Ki',24,14);\">14</a>), and artisans (<a href=\"#\" onClick=\"return mV('2Ki',24,16);\">16</a>), leaving behind only those who were poor and helpless. This was the first general deportation to Babylon.<br><br>In B.C. 588, after the revolt of Zedekiah (q.v.), there was a second general deportation of Jews by Nebuchadnezzar (<a href=\"#\" onClick=\"return mV('Jer',52,29);\">Jer 52:29</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,8);\">2Ki 25:8</a>), including 832 more of the principal men of the kingdom. He carried away also the rest of the sacred vessels (<a href=\"#\" onClick=\"return mV('2Ch',36,18);\">2Ch 36:18</a>). From this period, when the temple was destroyed (<a href=\"#\" onClick=\"return mV('2Ki',25,9);\">2Ki 25:9</a>), to the complete restoration, B.C. 517 (<a href=\"#\" onClick=\"return mV('Ezr',6,15);\">Ezr 6:15</a>), is the period of the \"seventy years.\"<br><br>In B.C. 582 occurred the last and final deportation. The entire number Nebuchadnezzar carried captive was 4,600 heads of families with their wives and children and dependants (<a href=\"#\" onClick=\"return mV('Jer',52,30);\">Jer 52:30</a>; <a href=\"#\" onClick=\"return mV('Jer',43,'5-7');\">43:5-7</a>; <a href=\"#\" onClick=\"return mV('2Ch',36,20);\">2Ch 36:20</a>, etc.). Thus the exiles formed a very considerable community in Babylon.<br><br>When Cyrus granted permission to the Jews to return to their own land (<a href=\"#\" onClick=\"return mV('Ezr',1,5);\">Ezr 1:5</a>; <a href=\"#\" onClick=\"return mV('Ezr',7,13);\">7:13</a>), only a comparatively small number at first availed themselves of the privilege. It cannot be questioned that many belonging to the kingdom of Israel ultimately joined the Jews under Ezra, Zerubbabel, and Nehemiah, and returned along with them to Jerusalem (<a href=\"#\" onClick=\"return mV('Jer',50,4,5,'17-20','33-35');\">Jer 50:4-5, 17-20, 33-35 </a>).<br><br>Large numbers had, however, settled in the land of Babylon, and formed numerous colonies in different parts of the kingdom. Their descendants very probably have spread far into Eastern lands and become absorbed in the general population. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002126');\">JUDAH, KINGDOM OF</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0000720');\">CAPTIVITY</a>.)";
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eastonArray["$$T0001283"] = "<strong>Exodus:</strong> the great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with \"a mighty hand and with an outstretched arm\" (<a href=\"#\" onClick=\"return mV('Exd',12,51);\">Exd 12:51</a>; <a href=\"#\" onClick=\"return mV('Deu',26,8);\">Deu 26:8</a>; <a href=\"#\" onClick=\"return mV('Psa',114,'1-')\">Psa 114</a>; <a href=\"#\" onClick=\"return mV('Psa',136,'1-')\">136</a>), about B.C. 1490, and four hundred and eighty years (<a href=\"#\" onClick=\"return mV('1Ki',6,1);\">1Ki 6:1</a>) before the building of Solomon's temple.<br><br>The time of their sojourning in Egypt was, according to (<a href=\"#\" onClick=\"return mV('Exd',12,40);\">Exd 12:40</a>), the space of four hundred and thirty years. In the LXX., the words are, \"The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years;\" and the Samaritan version reads, \"The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years.\" In (<a href=\"#\" onClick=\"return mV('Gen',15,'13-16');\">Gen 15:13-16</a>), the period is prophetically given (in round numbers) as four hundred years. This passage is quoted by Stephen in his defence before the council (<a href=\"#\" onClick=\"return mV('Act',7,6);\">Act 7:6</a>).<br><br>The chronology of the \"sojourning\" is variously estimated. Those who adopt the longer term reckon thus:<br><br>| Years |<br><br>| From the descent of Jacob into Egypt to the | death of Joseph 71 |<br><br>| From the death of Joseph to the birth of | Moses 278 |<br><br>| From the birth of Moses to his flight into | Midian 40 |<br><br>| From the flight of Moses to his return into | Egypt 40 |<br><br>| From the return of Moses to the Exodus 1 | | 430<br><br>Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt. They reckon thus:<br><br>| Years |<br><br>| From Abraham's arrival in Canaan to Isaac's | birth 25 |<br><br>| From Isaac's birth to that of his twin sons | Esau and Jacob 60 |<br><br>| From Jacob's birth to the going down into | Egypt 130 | | (215) |<br><br>| From Jacob's going down into Egypt to the | death of Joseph 71 |<br><br>| From death of Joseph to the birth of Moses 64 |<br><br>| From birth of Moses to the Exodus 80 |<br><br>| In all... 430<br><br>During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching. The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart. But the Hebrews must now also be ready to go. They were poor; for generations they had laboured for the Egyptians without wages. They asked gifts from their neighbours around them (<a href=\"#\" onClick=\"return mV('Exd',12,35);\">Exd 12:35</a>), and these were readily bestowed. And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on the door-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan. At length the last stroke fell on the land of Egypt. \"It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt.\" Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, \"Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also.\" Thus was Pharaoh (q.v.) completely humbled and broken down. These words he spoke to Moses and Aaron \"seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace.\"<br><br>The terror-stricken Egyptians now urged the instant departure of the Hebrews. In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions. They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre. Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (<a href=\"#\" onClick=\"return mV('Exd',12,37);\">Exd 12:37</a>; <a href=\"#\" onClick=\"return mV('Num',33,3);\">Num 33:3</a>). This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place.<br><br>From Rameses they journeyed to Succoth (<a href=\"#\" onClick=\"return mV('Exd',12,37);\">Exd 12:37</a>), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002968');\">PITHOM</a>.) Their third station was Etham (q.v.), (<a href=\"#\" onClick=\"return mV('Exd',13,20);\">13:20</a>), \"in the edge of the wilderness,\" and was probably a little to the west of the modern town of Ismailia, on the Suez Canal. Here they were commanded \"to turn and encamp before Pi-hahiroth, between Migdol and the sea\", i.e., to change their route from east to due south. The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night. They were then led along the west shore of the Red Sea till they came to an extensive camping-ground \"before Pi-hahiroth,\" about 40 miles from Etham. This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: e.g., it took fully a month to travel from Rameses to the wilderness of Sin (<a href=\"#\" onClick=\"return mV('Exd',16,1);\">Exd 16:1</a>), yet reference is made to only six camping-places during all that time. The exact spot of their encampment before they crossed the Red Sea cannot be determined. It was probably somewhere near the present site of Suez.<br><br>Under the direction of God the children of Israel went \"forward\" from the camp \"before Pi-hahiroth,\" and the sea opened a pathway for them, so that they crossed to the farther shore in safety. The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished. They \"sank as lead in the mighty waters\" (<a href=\"#\" onClick=\"return mV('Exd',15,'1-9');\">Exd 15:1-9</a>; <a href=\"#\" onClick=\"return mV('Psa',77,'16-19');\">Psa 77:16-19</a>).<br><br>Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa (\"the springs of Moses\"), there they encamped and rested probably for a day. Here Miriam and the other women sang the triumphal song recorded in <a href=\"#\" onClick=\"return mV('Exd',15,'1-21');\">Exd 15:1-21</a>.<br><br>From 'Ayun Musa they went on for three days through a part of the barren \"wilderness of Shur\" (<a href=\"#\" onClick=\"return mV('Exd',15,22);\">22</a>), called also the \"wilderness of Etham\" (<a href=\"#\" onClick=\"return mV('Num',33,8);\">Num 33:8</a>; <a href=\"#\" onClick=\"return mV('Exd',13,20);\">Exd 13:20</a>), without finding water. On the last of these days they came to Marah (q.v.), where the \"bitter\" water was by a miracle made drinkable.<br><br>Their next camping-place was Elim (q.v.), where were twelve springs of water and a grove of \"threescore and ten\" palm trees (<a href=\"#\" onClick=\"return mV('Exd',15,27);\">Exd 15:27</a>).<br><br>After a time the children of Israel \"took their journey from Elim,\" and encamped by the Red Sea (<a href=\"#\" onClick=\"return mV('Num',33,10);\">Num 33:10</a>), and thence removed to the \"wilderness of Sin\" (<a href=\"#\" onClick=\"return mV('Num',20,1);\">20:1</a>), where they again encamped. Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed. They began to \"murmur\" for want of bread. God \"heard their murmurings\" and gave them quails and manna, \"bread from heaven\" (<a href=\"#\" onClick=\"return mV('Exd',16,'4-36');\">Exd 16:4-36</a>). Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness. They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran. Here they found no water, and again murmured against Moses. Directed by God, Moses procured a miraculous supply of water from the \"rock in Horeb,\" one of the hills of the Sinai group (<a href=\"#\" onClick=\"return mV('Exd',17,'1-7');\">17:1-7</a>); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword.<br><br>From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, \"the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh.\" Here they encamped for more than a year (<a href=\"#\" onClick=\"return mV('Num',1,1);\">Num 1:1</a>; <a href=\"#\" onClick=\"return mV('Num',10,11);\">10:11</a>) before Sinai (q.v.).<br><br>The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in (<a href=\"#\" onClick=\"return mV('Exd',12,'37-');\">Exd 12:37</a>-<a href=\"#\" onClick=\"return mV('Exd',19,'1-');\">Exd 19</a>; <a href=\"#\" onClick=\"return mV('Num',10,'1-');\">Num 10-21</a>; <a href=\"#\" onClick=\"return mV('Num',33,'1-');\">33</a>; <a href=\"#\" onClick=\"return mV('Num',1,'1-');\">Deu 1</a>; <a href=\"#\" onClick=\"return mV('Num',2,'1-');\">2</a>; <a href=\"#\" onClick=\"return mV('Num',10,'1-');\">10</a>).<br><br>It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.";
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eastonArray["$$T0001284"] = "<strong>Exodus, Book of:</strong> Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means \"departure\" or \"outgoing.\" This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., \"and these are the names\").<br><br>It contains, <br><br>(1.) An account of the increase and growth of the Israelites in Egypt (the names\"). (<a href=\"#\" onClick=\"return mV('Exd',1,'1-')\">Exd 1</a>)<br><br>(2.) Preparations for their departure out of Egypt (<a href=\"#\" onClick=\"return mV('Exd',2,'1-')\">Exd 2-12:36</a>).<br><br>(3.) Their journeyings from Egypt to Sinai (<a href=\"#\" onClick=\"return mV('Exd',12,'37-');\">Exd 12:37-19:2</a>).<br><br>(4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, \"a kingdom of priest and an holy nation\" (<a href=\"#\" onClick=\"return mV('Exd',19,'3-');\">Exd 19:3-ch. 40</a>).<br><br>The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (<a href=\"#\" onClick=\"return mV('Exd',12,40);\">Exd 12:40</a>) are to be computed from the time of the promises made to Abraham (<a href=\"#\" onClick=\"return mV('Gal',3,17);\">Gal 3:17</a>).<br><br>The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses. The unanimous voice of tradition and all internal evidences abundantly support this opinion.";
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eastonArray["$$T0001285"] = "<strong>Exorcist:</strong> (<a href=\"#\" onClick=\"return mV('Act',19,13);\">Act 19:13</a>). \"In that sceptical and therefore superstitious age professional exorcist abounded. Many of these professional exorcists were disreputable Jews, like Simon in Samaria and Elymas in Cyprus (<a href=\"#\" onClick=\"return mV('Act',8,9);\">8:9</a>; <a href=\"#\" onClick=\"return mV('Act',13,6);\">13:6</a>).\" Other references to exorcism as practised by the Jews are found in <a href=\"#\" onClick=\"return mV('Mat',12,27);\">Mat 12:27</a>; <a href=\"#\" onClick=\"return mV('Mar',9,38);\">Mar 9:38</a>; <a href=\"#\" onClick=\"return mV('Mar',9,49,50);\">Luke 9:49-50</a>. It would seem that it was an opinion among the Jews that miracles might be wrought by invoking the divine name. Thus also these \"vagabond Jews\" pretended that they could expel daemons.<br><br>The power of casting out devils was conferred by Christ on his apostles (<a href=\"#\" onClick=\"return mV('Mat',10,8);\">Mat 10:8</a>), and on the seventy (<a href=\"#\" onClick=\"return mV('Luk',10,'17-19');\">Luk 10:17-19</a>), and was exercised by believers after his ascension (<a href=\"#\" onClick=\"return mV('Mar',16,17);\">Mar 16:17</a>; <a href=\"#\" onClick=\"return mV('Act',16,18);\">Act 16:18</a>); but this power was never spoken of as exorcism.";
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eastonArray["$$T0001286"] = "<strong>Expiation:</strong> Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be \"covered\" by vicarious satisfaction.<br><br>The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became \"propitious\" to them.<br><br>The idea of vicarious expiation runs through the whole Old Testament system of sacrifices. (See <a href=\"#\" onClick=\"return doDictLookup('ET0003007');\">PROPITIATION</a>.)";
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eastonArray["$$T0001287"] = "<strong>Eye:</strong> (Heb. 'ain, meaning \"flowing\"), applied<br><br>(1) to a fountain, frequently;<br><br>(2) to colour (<a href=\"#\" onClick=\"return mV('Num',11,7);\">Num 11:7</a>; R.V., \"appearance,\" marg. \"eye\");<br><br>(3) the face (<a href=\"#\" onClick=\"return mV('Exd',10,'5-15');\">Exd 10:5-15</a>; <a href=\"#\" onClick=\"return mV('Num',22,5,11);\">Num 22:5, 11</a>), in <a href=\"#\" onClick=\"return mV('Num',14,14);\">Num 14:14</a>, \"face to face\" (R.V. marg., \"eye to eye\"). \"Between the eyes\", i.e., the forehead (<a href=\"#\" onClick=\"return mV('Exd',13,9,16);\">Exd 13:9, 16</a>).<br><br>The expression (<a href=\"#\" onClick=\"return mV('Pro',23,31);\">Pro 23:31</a>), \"when it giveth his colour in the cup,\" is literally, \"when it giveth out [or showeth] its eye.\" The beads or bubbles of wine are thus spoken of. \"To set the eyes\" on any one is to view him with favour (<a href=\"#\" onClick=\"return mV('Gen',44,21);\">Gen 44:21</a>; <a href=\"#\" onClick=\"return mV('Job',24,23);\">Job 24:23</a>; <a href=\"#\" onClick=\"return mV('Jer',39,12);\">Jer 39:12</a>). This word is used figuratively in the expressions an \"evil eye\" (<a href=\"#\" onClick=\"return mV('Mat',20,15);\">Mat 20:15</a>), a \"bountiful eye\" (<a href=\"#\" onClick=\"return mV('Pro',22,9);\">Pro 22:9</a>), \"haughty eyes\" (<a href=\"#\" onClick=\"return mV('Pro',6,17);\">6:17</a> marg.), \"wanton eyes\" (<a href=\"#\" onClick=\"return mV('Isa',3,16);\">Isa 3:16</a>), \"eyes full of adultery\" (<a href=\"#\" onClick=\"return mV('2Pe',2,14);\">2Pe 2:14</a>), \"the lust of the eyes\" (<a href=\"#\" onClick=\"return mV('1Jo',2,16);\">1Jo 2:16</a>). Christians are warned against \"eye-service\" (<a href=\"#\" onClick=\"return mV('Eph',6,6);\">Eph 6:6</a>; <a href=\"#\" onClick=\"return mV('Col',3,22);\">Col 3:22</a>). Men were sometimes punished by having their eyes put out (<a href=\"#\" onClick=\"return mV('1Sa',11,2);\">1Sa 11:2</a>; <a href=\"#\" onClick=\"return mV('Jdg',16,21);\">Jdg 16:21</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,7);\">2Ki 25:7</a>).<br><br>The custom of painting the eyes is alluded to in <a href=\"#\" onClick=\"return mV('2Ki',9,30);\">2Ki 9:30</a>, R.V.; <a href=\"#\" onClick=\"return mV('Jer',4,30);\">Jer 4:30</a>; <a href=\"#\" onClick=\"return mV('Eze',23,40);\">Eze 23:40</a>, a custom which still prevails extensively among Eastern women.";
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eastonArray["$$T0001288"] = "<strong>Ezekias:</strong> Grecianized form of Hezekiah (<a href=\"#\" onClick=\"return mV('Mat',1,9,10);\">Mat 1:9-10</a>).";
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eastonArray["$$T0001289"] = "<strong>Ezekiel:</strong> God will strengthen.<br><br>(1.) <a href=\"#\" onClick=\"return mV('1Ch',24,16);\">1Ch 24:16</a>, \"Jehezekel.\"<br><br>(2.) One of the great prophets, the son of Buzi the priest (<a href=\"#\" onClick=\"return mV('Eze',1,3);\">Eze 1:3</a>). He was one of the Jewish exiles who settled at Tel-Abib, on the banks of the Chebar, \"in the land of the Chaldeans.\" He was probably carried away captive with Jehoiachin (<a href=\"#\" onClick=\"return mV('Eze',1,2);\">Eze 1:2</a>; <a href=\"#\" onClick=\"return mV('2Ki',24,'14-16');\">2Ki 24:14-16</a>) about B.C. 597. His prophetic call came to him \"in the fifth year of Jehoiachin's captivity\" (B.C. 594). He had a house in the place of his exile, where he lost his wife, in the ninth year of his exile, by some sudden and unforeseen stroke (<a href=\"#\" onClick=\"return mV('Eze',8,1);\">Eze 8:1</a>; <a href=\"#\" onClick=\"return mV('Eze',24,18);\">24:18</a>). He held a prominent place among the exiles, and was frequently consulted by the elders (<a href=\"#\" onClick=\"return mV('Eze',8,1);\">8:1</a>; <a href=\"#\" onClick=\"return mV('Eze',11,25);\">11:25</a>; <a href=\"#\" onClick=\"return mV('Eze',14,1);\">14:1</a>; <a href=\"#\" onClick=\"return mV('Eze',20,1);\">20:1</a>). His ministry extended over twenty-three years (<a href=\"#\" onClick=\"return mV('Eze',29,17);\">29:17</a>), B.C. 595-573, during part of which he was contemporary with Daniel (<a href=\"#\" onClick=\"return mV('Dan',14,'1-');\">Dan 14</a>; <a href=\"#\" onClick=\"return mV('Eze',28,3);\">Eze 28:3</a>) and Jeremiah, and probably also with Obadiah. The time and manner of his death are unknown. His reputed tomb is pointed out in the neighbourhood of Bagdad, at a place called Keffil.";
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eastonArray["$$T0001290"] = "<strong>Ezekiel, Book of:</strong> consists mainly of three groups of prophecies. After an account of his call to the prophetical office (<a href=\"#\" onClick=\"return mV('Eze',1,'1-');\">Eze 1:1-3:21</a>), Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',1,'1-');\">1</a>) utters words of denunciation against the Jews (<a href=\"#\" onClick=\"return mV('Eze',3,'22-24');\">Eze 3:22-24</a>), warning them of the certain destruction of Jerusalem, in opposition to the words of the false prophets (<a href=\"#\" onClick=\"return mV('Eze',4,'1-3');\">4:1-3</a>). The symbolical acts, by which the extremities to which Jerusalem would be reduced are described in ch. <a href=\"#\" onClick=\"return mV('Eze',4,'1-');\">4</a>; <a href=\"#\" onClick=\"return mV('Eze',5,'1-');\">5</a>, show his intimate acquaintance with the Levitical legislation. (See <a href=\"#\" onClick=\"return mV('Exd',22,30);\">Exd 22:30</a>; <a href=\"#\" onClick=\"return mV('Deu',14,21);\">Deu 14:21</a>; <a href=\"#\" onClick=\"return mV('Lev',5,2);\">Lev 5:2</a>; <a href=\"#\" onClick=\"return mV('Lev',7,18,24);\">7:18, 24</a>; <a href=\"#\" onClick=\"return mV('Lev',17,15);\">17:15</a>; <a href=\"#\" onClick=\"return mV('Lev',19,7);\">19:7</a>; <a href=\"#\" onClick=\"return mV('Lev',22,8);\">22:8</a>, etc.)<br><br>(2.) Prophecies against various surrounding nations: against the Ammonites (<a href=\"#\" onClick=\"return mV('Eze',25,'1-7');\">Eze 25:1-7</a>), the Moabites (<a href=\"#\" onClick=\"return mV('Eze',25,'8-11');\">8-11</a>), the Edomites (<a href=\"#\" onClick=\"return mV('Eze',25,'12-14');\">12-14</a>), the Philistines (<a href=\"#\" onClick=\"return mV('Eze',25,'15-17');\">15-17</a>), Tyre and Sidon (<a href=\"#\" onClick=\"return mV('Eze',25,'26-28');\">26-28</a>), and against Egypt (<a href=\"#\" onClick=\"return mV('Eze',25,'29-32');\">29-32</a>).<br><br>(3.) Prophecies delivered after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and of the kingdom of God on earth (<a href=\"#\" onClick=\"return mV('Eze',33,'1-');\">Eze 33-39</a>); Messianic times, and the establishment and prosperity of the kingdom of God (<a href=\"#\" onClick=\"return mV('Eze',40,'1-');\">40</a>; <a href=\"#\" onClick=\"return mV('Eze',48,'1-');\">48</a>).<br><br>The closing visions of this book are referred to in the book of Revelation (<a href=\"#\" onClick=\"return mV('Eze',38,'1-');\">Eze 38</a> = <a href=\"#\" onClick=\"return mV('Rev',20,8);\">Rev 20:8</a>; <a href=\"#\" onClick=\"return mV('Eze',47,'1-8');\">Eze 47:1-8</a>; = <a href=\"#\" onClick=\"return mV('Rev',22,1,2);\">Rev 22:1-2</a>). Other references to this book are also found in the New Testament. (<a href=\"#\" onClick=\"return mV('Rom',2,24);\">Rom 2:24</a> with <a href=\"#\" onClick=\"return mV('Eze',36,2);\">Eze 36:2</a>; <a href=\"#\" onClick=\"return mV('Rom',10,5);\">Rom 10:5</a>; <a href=\"#\" onClick=\"return mV('Gal',3,12);\">Gal 3:12</a> with <a href=\"#\" onClick=\"return mV('Eze',20,11);\">Eze 20:11</a>; <a href=\"#\" onClick=\"return mV('2Pe',3,4);\">2Pe 3:4</a> with <a href=\"#\" onClick=\"return mV('Eze',12,22);\">Eze 12:22</a>.)<br><br>It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',14,14);\">Eze 14:14</a>) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (<a href=\"#\" onClick=\"return mV('Eze',28,3);\">Eze 28:3</a>).<br><br>Ezekiel's prophecies are characterized by symbolical and allegorical representations, \"unfolding a rich series of majestic visions and of colossal symbols.\" There are a great many also of \"symbolcal actions embodying vivid conceptions on the part of the prophet\" (<a href=\"#\" onClick=\"return mV('Eze',4,'1-4');\">Eze 4:1-4</a>; <a href=\"#\" onClick=\"return mV('Eze',5,'1-4');\">5:1-4</a>; <a href=\"#\" onClick=\"return mV('Eze',12,'3-6');\">12:3-6</a>; <a href=\"#\" onClick=\"return mV('Eze',24,'3-5');\">24:3-5</a>; <a href=\"#\" onClick=\"return mV('Eze',37,16);\">37:16</a>, etc.) \"The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book 'a labyrith of the mysteries of God.' It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty.\"<br><br>Ezekiel is singular in the frequency with which he refers to the Pentateuch (e.g., <a href=\"#\" onClick=\"return mV('Eze',27,'1-');\">Eze 27</a>; <a href=\"#\" onClick=\"return mV('Eze',28,13);\">28:13</a>; <a href=\"#\" onClick=\"return mV('Eze',31,8);\">31:8</a>; <a href=\"#\" onClick=\"return mV('Eze',36,11,34);\">36:11, 34</a>; <a href=\"#\" onClick=\"return mV('Eze',47,13);\">47:13</a>, etc.). He shows also an acquaintance with the writings of Hosea (<a href=\"#\" onClick=\"return mV('Eze',37,22);\">Eze 37:22</a>), Isaiah (<a href=\"#\" onClick=\"return mV('Eze',8,12);\">Eze 8:12</a>; <a href=\"#\" onClick=\"return mV('Eze',29,6);\">29:6</a>), and especially with those of Jeremiah, his older contemporary (<a href=\"#\" onClick=\"return mV('Jer',24,7,9);\">Jer 24:7, 9</a>; <a href=\"#\" onClick=\"return mV('Jer',48,37);\">48:37</a>).";
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eastonArray["$$T0001291"] = "<strong>Ezel:</strong> a separation, (<a href=\"#\" onClick=\"return mV('1Sa',20,19);\">1Sa 20:19</a>), a stone, or heap of stones, in the neighbourhood of Saul's residence, the scene of the parting of David and Jonathan (<a href=\"#\" onClick=\"return mV('1Sa',20,42);\">42</a>). The margin of the Authorized Version reads, \"The stone that sheweth the way,\" in this rendering following the Targum.";
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eastonArray["$$T0001292"] = "<strong>Ezer:</strong> treasure.<br><br>(1.) One of the sons of Seir, the native princes, \"dukes,\" of Mount Hor (<a href=\"#\" onClick=\"return mV('Gen',36,21,27);\">Gen 36:21, 27</a>).<br><br>(2.) <a href=\"#\" onClick=\"return mV('1Ch',7,21);\">1Ch 7:21</a>;<br><br>(3.) <a href=\"#\" onClick=\"return mV('1Ch',4,4);\">1Ch 4:4</a>.<br><br>(4.) One of the Gadite champions who repaired to David at Ziklag (<a href=\"#\" onClick=\"return mV('1Ch',12,9);\">12:9</a>).<br><br>(5.) A Levite (<a href=\"#\" onClick=\"return mV('Neh',3,19);\">Neh 3:19</a>).<br><br>(6.) A priest (<a href=\"#\" onClick=\"return mV('Neh',12,42);\">12:42</a>).";
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eastonArray["$$T0001293"] = "<strong>Ezion-geber:</strong> the giant's backbone (so called from the head of a mountain which runs out into the sea), an ancient city and harbour at the north-east end of the Elanitic branch of the Red Sea, the Gulf of Akabah, near Elath or Eloth (<a href=\"#\" onClick=\"return mV('Num',33,35);\">Num 33:35</a>; <a href=\"#\" onClick=\"return mV('Deu',2,8);\">Deu 2:8</a>). Here Solomon built ships, \"Tarshish ships,\" like those trading from Tyre to Tarshish and the west, which traded with Ophir (<a href=\"#\" onClick=\"return mV('1Ki',9,26);\">1Ki 9:26</a>; <a href=\"#\" onClick=\"return mV('2Ch',8,17);\">2Ch 8:17</a>); and here also Jehoshaphat's fleet was shipwrecked (<a href=\"#\" onClick=\"return mV('1Ki',22,48);\">1Ki 22:48</a>; <a href=\"#\" onClick=\"return mV('2Ch',20,36);\">2Ch 20:36</a>). It became a populous town, many of the Jews settling in it (<a href=\"#\" onClick=\"return mV('2Ki',16,6);\">2Ki 16:6</a>, \"Elath\"). It is supposed that anciently the north end of the gulf flowed further into the country than now, as far as 'Ain el-Ghudyan, which is 10 miles up the dry bed of the Arabah, and that Ezion-geber may have been there.";
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eastonArray["$$T0001294"] = "<strong>Ezra:</strong> help.<br><br>(1.) A priest among those that returned to Jerusalem under Zerubabel (<a href=\"#\" onClick=\"return mV('Neh',12,1);\">Neh 12:1</a>).<br><br>(2.) The \"scribe\" who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (<a href=\"#\" onClick=\"return mV('2Ki',25,'18-21');\">2Ki 25:18-21</a>), and a lineal descendant of Phinehas, the son of Aaron (<a href=\"#\" onClick=\"return mV('Ezr',7,'1-5');\">Ezr 7:1-5</a>). All we know of his personal history is contained in the last four chapters of his book, and in (<a href=\"#\" onClick=\"return mV('Neh',8,'1-')\">Neh 8</a>; and <a href=\"#\" onClick=\"return mV('Neh',12,26);\">Neh 12:26</a>).<br><br>In the seventh year of the reign of Artaxerxes Longimanus (see <a href=\"#\" onClick=\"return doDictLookup('ET0000975');\">DARIUS</a>), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (<a href=\"#\" onClick=\"return doDictLookup('ET0000975');\">DARIUS</a>), he obtained leave to go up to Jerusalem and <a href=\"#\" onClick=\"return mV('Ezr',8,'1-')\">Ezr 8</a>). Artaxerxes manifested great interest in Ezra's undertaking, granting him \"all his request,\" and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book.<br><br>He was \"a ready scribe in the law of Moses,\" who \"had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments.\" \"He is,\" says Professor Binnie, \"the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra's ministry (<a href=\"#\" onClick=\"return mV('Neh',8,4);\">Neh 8:4</a>). He was much more of a teacher than a priest. We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study\" (The Psalms: their History, etc.).<br><br>For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (<a href=\"#\" onClick=\"return mV('Neh',8,3);\">Neh 8:3</a>). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord's. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (<a href=\"#\" onClick=\"return mV('Neh',12,'1-')\">Neh 12</a>).";
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eastonArray["$$T0001295"] = "<strong>Ezra, Book of:</strong> This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions:<br><br>(1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. <a href=\"#\" onClick=\"return mV('Ezr',1,'1-')\">1-6</a>. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years.<br><br>(2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (<a href=\"#\" onClick=\"return mV('Ezr',7,'1-')\">7-10</a>).<br><br>The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years.<br><br>There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (<a href=\"#\" onClick=\"return mV('Ezr',7,27,28);\">Ezr 7:27-28</a>; <a href=\"#\" onClick=\"return mV('Ezr',8,1);\">8:1</a>, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra.";
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eastonArray["$$T0001296"] = "<strong>Ezrahite:</strong> a title given to Ethan (<a href=\"#\" onClick=\"return mV('1Ki',4,31);\">1Ki 4:31</a>; <a href=\"#\" onClick=\"return mV('Psa',89,1);\">Ps. 89, title</a>) and Heman (<a href=\"#\" onClick=\"return mV('Psa',88,1);\">Ps. 88, title</a>). They were both sons of Zerah (<a href=\"#\" onClick=\"return mV('1Ch',2,6);\">1Ch 2:6</a>).";
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eastonArray["$$T0001297"] = "<strong>Ezri:</strong> help of Jehovah, the son of Chelub. He superintended, under David, those who \"did the work of the field for tillage\" (<a href=\"#\" onClick=\"return mV('1Ch',27,26);\">1Ch 27:26</a>).";
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eastonArray["$$T0001298"] = "<strong>Fable:</strong> applied in the New Testament to the traditions and speculations, \"cunningly devised fables\", of the Jews on religious questions (<a href=\"#\" onClick=\"return mV('1Ti',1,4);\">1Ti 1:4</a>; <a href=\"#\" onClick=\"return mV('1Ti',4,7);\">4:7</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,4);\">2Ti 4:4</a>; <a href=\"#\" onClick=\"return mV('Tts',1,14);\">Tts 1:14</a>; <a href=\"#\" onClick=\"return mV('2Pe',1,16);\">2Pe 1:16</a>). In such passages the word means anything false and unreal. But the word is used as almost equivalent to parable. Thus we have<br><br>(1) the fable of Jotham, in which the trees are spoken of as choosing a king (<a href=\"#\" onClick=\"return mV('Jdg',9,'8-15');\">Jdg 9:8-15</a>); and<br><br>(2) that of the cedars of Lebanon and the thistle as Jehoash's answer to Amaziah (<a href=\"#\" onClick=\"return mV('2Ki',14,9);\">2Ki 14:9</a>).";
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eastonArray["$$T0001299"] = "<strong>Face:</strong> means simply presence, as when it is recorded that Adam and Eve hid themselves from the \"face [R.V., 'presence'] of the Lord God\" (<a href=\"#\" onClick=\"return mV('Gen',3,8);\">Gen 3:8</a>; <a href=\"#\" onClick=\"return mV('Exd',33,14,15);\">Exd 33:14-15</a>, where the same Hebrew word is rendered \"presence\"). The \"light of God's countenance\" is his favour (<a href=\"#\" onClick=\"return mV('Psa',44,3);\">Psa 44:3</a>; <a href=\"#\" onClick=\"return mV('Dan',9,17);\">Dan 9:17</a>). \"Face\" signifies also anger, justice, severity (<a href=\"#\" onClick=\"return mV('Gen',16,6,8);\">Gen 16:6, 8</a>; <a href=\"#\" onClick=\"return mV('Exd',2,15);\">Exd 2:15</a>; <a href=\"#\" onClick=\"return mV('Psa',68,1);\">Psa 68:1</a>; <a href=\"#\" onClick=\"return mV('Rev',6,16);\">Rev 6:16</a>). To \"provoke God to his face\" (<a href=\"#\" onClick=\"return mV('Isa',65,3);\">Isa 65:3</a>) is to sin against him openly.<br><br>The Jews prayed with their faces toward the temple and Jerusalem (<a href=\"#\" onClick=\"return mV('1Ki',8,38,44,48);\">1Ki 8:38, 44, 48</a>; <a href=\"#\" onClick=\"return mV('Dan',6,10);\">Dan 6:10</a>). To \"see God's face\" is to have access to him and to enjoy his favour (<a href=\"#\" onClick=\"return mV('Psa',17,15);\">Psa 17:15</a>; <a href=\"#\" onClick=\"return mV('Psa',27,8);\">27:8</a>). This is the privilege of holy angels (<a href=\"#\" onClick=\"return mV('Mat',18,10);\">Mat 18:10</a>; <a href=\"#\" onClick=\"return mV('Luk',1,19);\">Luk 1:19</a>). The \"face of Jesus Christ\" (<a href=\"#\" onClick=\"return mV('2Cr',4,6);\">2Cr 4:6</a>) is the office and person of Christ, the revealer of the glory of God (<a href=\"#\" onClick=\"return mV('Jhn',1,14,18);\">Jhn 1:14, 18</a>).";
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